I Must begin complaining; Alas (Sir) how doe you disparage your own judgement, when you doe hear­ken after mine? But it is a friendly error, I must par­don it; and more, I will grant your earnest request also. How can he choose, but yeeld to you, what can be yeelded, who are all for Truth and Peace, pursuing it with all your might; Now Blessings be upon your head, (and the head of yours) who have laid-out your selfe and all for God: He will returne (for man will not, nay indeed power is wanting, though will more, he cannot) all your labour of love, worke of faith, patience of hope seven-fold into your bosome, Amen.

But, Sir, me thinks you and I are Instruments now meerely passive, you, in the motion to this undertaking; I, in the undertaking; wrought upon both, by a power, and counsell, higher and better then our owne; I conceive it so in you, by what I heard you say, you had concluded upon between your soule and God. I conceive the same of my selfe, because I never thought of this, nay my mind was wholly averse from scribling, till I thought of your Letter, and then I could thinke of nothing else, and was restlesse till I had answered you. Sure­ly (Sir) there was an hand here more then humane; a stronger mo­tion on our spirits, than selfe can make; A bond, which is more bin­ding and engaging then the bonds of men are, Gods Cause, with his Legacy to the world, Truth and Peace. And now all is engaged, body, soul, spirit, judgement also, that is little or nothing indeed; But He [Page 4] can use it, and direct it, Who useth the smallest things to great pur­pose. Ile waight upon the Lord; as He shall communicate unto me, I shall give-back unto you, even from His own hand: For I thinke it is the desire of my soule, willingly to offer my selfe with all the powers 2 Chro 17. 16. of soule and body first unto the LORD (Indeed I would not have [...] Cor. 8. 5. my selfe, or them at my owne dispose for all the world) and then my judgement unto you. But first I shall say something by way of pre­face; Doe not be jealous of your friend now, that he will give any, the least libert, to his pen, to asperse persons or their opinions tou­ching the way of Government, now in agitation and dispute: Or that any word shall reflect upon the Scots whom I honour; no peo­ple in the world more, with my soule: And am perswaded they ought so to be honoured, for they are come-forth carrying their lives in their hands, willing to lay their lives downe for their friends: A greater love than this has [...]o man: Surely here is a love more then humane, for it is as strong as death, the Lord returne it to their bo­some in Spirituals, for Temporals are too meane a returne for such Adventurers. It is also as far from my thoughts, as it is out of my power, to asperse their way of Church Governement: I think ho­nourably of that also, as be-commeth. Nor shall you make judge­ment by what followeth, that I am for the Independency (as I foole have called it) nor for the Presbiterie neither, and Governement that way. I professe unto you, These words are so tossed to and fro by such simple ones as my selfe, that I cannot tell what to make of them, or which way to take: And yet can see the way cleered before me, the Church way past all question, for there the Scripture is cleere: when yet, where it speaketh out cleerly at the first sight, for Presby­terie; me thinks at the second view (and that should be, as our se­cond thoughts are, the wiser) it speaketh all for Independency. So that I have not understanding enough (the Lord be a light and help unto it) to tell my selfe for what way I am, unlesse for both, as they may both lead each to other, and meete in one. I am perswaded in my heart that so it will be; they will accord, meete and kisse each other. Not that I can thinke the difference to be small, about which there is so great difference: nor the way of governement easily discernable, sith so many quick-sighted men are prying thereinto, yet cannot find it out. But this is the ground of my perswasion; because the seekers af­ter this way, doe, I hope, seeke Him, That makes a path in a wilder­nesse [Page 5] and are fully resolved to continue seeking; and in their disqui­sition here, to keepe themselves close-up to the clue of the sacred Scriptures: and to shut-out passion, which, a Noble Schollar (of large understanding the Lord fill it with himselfe) calls nothing: for so much as there is of passion, in the Dispute, so much there is of nothing to the purpose. The very best Ministers in the world are jealous over themselves in this matter, and as watchfull. They are zealously affe­cted towards Church Governement in a Church way; their zeale may goe-forth at the dispute about it, and passion may get in. Then Reasons, like a bad hound, speeds upon a false sent, and forsakes the question first started. Sir, you are at the end of my Preface, now to my undertaking; The Authour first, then to his Epistle, and so to the Booke, and some resolves thereupon, and then an end. The Authour; you are pleased to Name him, so will I for honour sake: But before I come at him I will reach forth my hand unto him, and my heart, for these shall never goe single. My heart is towards him, and to God for him, That the Lord would shine upon him, and his gifts, that so neither he nor they may runne-out any more to waste; as per­sons and graces doe, which doe not promote the Glory of God, and the salvation of soules: Now I am come to him, I suspect my selfe and my loving respects towards him, least they carry me beyond my bounds in his commendation. Truly I cannot tell in what one thing the man is wanting to make him compleat, except in Charity; that is a great exception, and some say he is so wanting therein, that he has no charity at all, yet that is the everlasting grace, and compleats all: yea some doe not straine to say, he is a man of a malignant spirit, and he hath shewed forth openly nothing else (he must be content to fall under censure.) Truly I think they say not well, and so good he thinks himselfe, he cares not what they say (and there he may be too carelesse;) But for my part, I would rather I could say, he is a man of an excellent spirit, but then my love transporting me, I should say too much: Yet this I must say; he is very high in my thoughts, (not a whit higher in others account) almost as he is in his owne: and he hath improved his growth not a little within these foure yeares; for then he was matched by, he knoweth whom: (surely the Lord would have had him accounted that as a spetting in his face) and now he hath attained to that height in the eyes of all the learned, that he is too tall a match for a woman. Good man! (Indeed the best have their [Page 6] failings) God hath left him to himselfe, as he hath said of his Brethren, To try him, that he might know all that was in his 2 Chro. 32. 31. heart. And now all know it, I thinke, better than himselfe, for palam est, It is all abroad, and in every mans eare and eye, what was in his heart so secret there this seven yeares upon my knowledge. And here I could tell the Reader something from thence, from what I know; more what I heard from an excellent Master in Israel, and his best Disciples in Hartford. But I must not doe that my selfe, which I must reprove in him, for I never spake with him about it, neither alone nor before others. Nor would I, for a world, render Gath and Askelon debtors unto me, Bristoll and Oxford: God forbid, That I should give the Philistines there matter of rejoycing: or the uncir­cumcised there, cause of Triumph. Whether the reverend Authour of this Anti-Apolog: hath not more rejoyced the Adversaries to the Truth, than edified her Friends in their most holy Faith, requires his most retired serious and saddest thoughts; That so he may, as he may see cause, give check to his busie pen: (in his zeal for God and his cause, he hath given his word, he will not cease writing) lest, while in his zeal for the beating-out and clearing the Truths of God, and the way of his Servants, he darkens those Truths, and layes scandals in the way, whereby to grieve the Brethren, and rejoyce the enemies to all Righteousnesse. And then the more paines he takes, the more worke he makes for repentings. The Lord be a Light and Guide unto him now, That his after-labour may be a labour of love; and his worke, a worke of Faith; Then may he be patient in hope, That he shall see the travell of his soule. So I would bespeake him now and assure him, That neither his Person nor his Graces have one graine the lesse waight in my esteeme, because he is for the Presbyterian-way: So are they, and they the most the savour of whose Graces are now, as is the savour of the sweetest oyntmeut all over the House and houshold of God: for they are for That way, whatever we call it, which they are perswaded is the way of Christ. And the Searcher of all hearts knowes my desire touching him, is, 1. That he, for after time, may give no occasion to those with-out to blaspheme; or to them with-in, To thinke, he is against the strictnesse and purity of the way of Christ. 2. And that not one drop of the Anointing he has received from the Father may run-out in vaine; but that in his pursuance after peace, he may maintaine the peace of the Church, by all meanes, Keeping the [Page 7] unitie of the Spirit in the bond thereof. So much to bespeake him and his patience, while, for my friends satisfaction, I give judgement of his Booke in the same order as it lieth. The Epistle first; It The Epistle and purpose thereof. is well compact, a sheet compleat, and answers M [...] Sympson sheet for sheet. Yet, M^r Sympson his second Position there, stands un­shaken upon its Basis of Truth; ‘That, for a son of the same Mother to divulge the faults of his Brethren, is not brother-like, but quite beside the Rule of the Word, and way of Gods holy ones.’ M^r Edwards saith no, and argueth the negat: tels us in what cases the Brethren have divulged the faults of their Brethren: But that was not to the case in question; for it was not the case between his Brethren and him; As, I suppose, every man will see that hath The Booke and frame thereof. read the Apoll. Narr. and his Booke against it; which I did read next, a sheet or two, and there about I brake off; for there, me thought, I met with too common and unbecomming language, agree­able Even to our interiours we owe the duty of a good lan­guage. to a mans own spirit, which, like fire, cannot be, but it must break forth: and so disagreeing to That spirit we should breath after, that I cast downe the Booke with some distaste, and then fell a dipping, here I dipped, and there I dipped, a snatch and away, as they say, the dogge does in Nilus; and for the same Logicke, a dog hath, because there are serpents there, such biting things. Indeed I discerned quickly the frame of the Booke, and the spirit of the man heated above its due proportion in such matters; and that my best way was to dip and away; and so I hastened to the close of the booke the last leafe, wherein the good man summons This Church, and That, and a third (and all are but one) to come at his call, and to doe as he bids them Nullum tam grave scel [...]s, quod non ad ju­dicium prius quim ad poena [...] venire debet. Luth. Truly, (Sir) I could smile to see how the masters of their Assemblies stirre now, like a mountaine, which one man, very imperiously bad come unto him; the mountaine moved like it selfe, not a foot; Well said the proud man, if the mountaine will not come to me, I will goe to the mountaine. I wish heartily it may be so here; but if that can­not be, a brother cannot give forth to his brethren his right hand of fellowship: yet let them have a place in his heart; and then let him keep his station, and let his brethren alone in theirs. Hitherto I have told you may manner in reading large volumnes, Efix upon the Begin­ning and the End, speeding cursorily through the rest, dipping here and there: which is as much as is sutable with my time and dispositi­on, and may suffice, whereby to give judgement; for he that reades [Page 8] but a part, may judge of the whole, I meane the whole frame of the Booke, and carriage of the businesse. I shall not meddle with the doctrines there, not with the Aenigma's, and hard questions; They are not to my purpose; besides, The cause of Truth shall not suffer in the weaknesse of my patronage. I shall undertake him there, where Truth shall master us both; and blame him for that, he will say him­selfe is blame-worthy. Notwithstanding I shall lightly passe over personall matters, but so, as they will, whether I will or no, stick upon him, who hath so urged them against his brethren; and so extremely marked what might be done amisse; yet I shall remit him to the sentence of Scripture concerning these matters also, there to stand or fall to his owne Master: I dare not judge his intentions neither, It is cleare against Master Perkins golden rule so to doe; We must deale Upon the Gal. 5. as tenderly there, as with the apple of the eye; A rule quite broken to pieces now adaies. Truly if I might judge, I should judge his intenti­ons to be good Ampliandi sunt savores.. Nor shall I judge his Affections, they might be boyled-up to a degree of heat, we call zeale; And then for that, we call passion, the fire of that zeale; The Lord is judge betwixt him and his Brethren. I shall onely touch upon the frame and structure of his Booke for the present; And this onely I shall say, It renders him a good Schollar, but of too quick Invention; he had his places and helps in a readinesse, and hath found-out all, that needed be found-out, and an hundred things more. And sure he was at cost for it; [...] hath made it his worke these seven yeares, and more, by prying into a way he meant not to walke-in; and into bosomes of Pastours and Teachers, and Disciples too (most ungratious towards their gra­tious Teachers here and beyond seas) with whom he meant not to Secreta domus & deinde timeri. agree: but to serve his turne there to know the wayes of the hous­hold; and knowing so much, he thought he might befeared, There is his Invention; he has wandred through those places, and found such helps, which are not to be found but in his own Topicks & Rhetoricks. And having gathered his Simples, he is as happy for Composition. He is most blame-worthy for his Elocution, and Action there; for what was told him in darknesse, that spake he in light; And what he should have heard in the eare first, (that is) privately, he published, as upon the house-tops. But what speakes he out so loud, that all both neare and further off must heare it, as they must a great Bell long a Raising, but being up, City and Countrey rings of it; what sayes he with so clear a [Page 9] voice? No more but what wee might know before, and the Apo­logists may confesse, That they are men; and, though walking in a Church-way (which should be every mans walke) may yet some­time walke as men, subject to the like-passions, as the Anti-Apologist­and we simple ones are subject to: Alas! Men are men, Angels indeed they are by office, not by nature; That old leavened thing will put forth it selfe in the best; and surely they are best, who are most sen­sible thereof. And for their writings, Hominem olent, as one said, surely their very treasure may smell of the vessel, an earthen vessel, Levit 6. 28. Answ. and that could not be cleansed with water; which teacheth us a great lesson, how to think and how to speake of men, the very best of them, and of their works? that which is best, or nothing at all. I may con­tribute more to this anon.

This shall follow now, which is so cleare in the Booke we have in hand, that the R. Authour hath picked-up all the scatterings of Gods servants, made them his gatherings; What the servants of the Lord abominate, (sure) and cast-out for refuse, this he hath taken into his Booke and makes account of it, as of a treasure; He hath adorned his booke, he thinks, with the blotts and blurres, such as may be found in the best mans life: Alas! If a man should set himselfe, as he hath done, to spie-out (not as King Josiah did, which is every mans duty, what idols of jealousie are set-up in the heart, and in the Land) but what are, or were the carriages of the Mosesses there; he might observe miscarriages even in them, though the meekest men upon earth. So in S. Peter too, after that he had made that great profession of that commanding affection, Love to his LORD Joh. 21., and appealed to his Lords knowledge therein; yet after all this, behold a great miscar­riage Gal. 2.. yea, and in S. Paul also. What ever that thorne in his flesh was (there are too many guessings at it, but) what ever it was, there it had not beene, nor had that messenger so buffeted him, if he had not 2 Cor. 12. beene raised a little too high in his own thoughts; And so much, and more, he sayes of himselfe, but no man else besides himselfe. Surely there is the same boundary for our words and actions (which give a mould to our thoughts, and makes them legible) the same boun­dary I say, which is set to our thinckings; Whatsoever things are true; Phil. 4 8. and so forth) till wee come to that, which should bound our thoughts, even touching our brother) thinke of these things; What things? whatsoeverthings are honest, just, pure, lovely, of good report; [Page 10] If there be any virtue, any praise, think on these things, let these bound your own thoughts, yea and your thoughts also touching your bro­ther; It is not so cleare in the text, but it is according to the practise of all the godly, that ever have been or are in the world. When for just reasons they were to speake of themselves, then they spake the very worst they could, rather the most they could, to throw downe themselves and exalt God: Matthew the publican, Paul the perse­cutour, said they of themselves; but none other besides themselves. And as their words were, such and so sutable were their thoughts. But when these are to speake of their brethren, then you may reade their thoughts in their words; Whatsoever things are true, honest, just, pure, lovely, of good report: If there be any vertue, any praise, they thinke, and they speake of those things. Jobs, and Jeremiahs impatience, not a syllable touching that matter; you shall heare of the patience of Job. Whatsoever things are lovely, of good report, if there be any virtue, if any praise, this you shall heare from the tongues, and pens of good men, for they thinke on these things. And indeed it is according to a notable rule in Heraldry, I can but point to it [...]n Guil. Herauld, pag. [...]63. See Childes Por­tion, p. 94.; But it is the more notable, because it is according to the rule in the word; the mind of God, and of all His people. I humbly conceive now, (let my bet­ters give their judgement) This Rev. brother hath gone cleane thwart to this rule: for, whatever things are, (I will not say, un­true,) dishonest, unjust, unpure, unlovely, of bad report; If any errour, [...] swerving from the rule, if any dishonour, he thought of these things, and hath spoken to all the world, that will heare them. A great transgression sure! what? have his bretheren delivered no truths? nothing honest, nothing just, nothing pure, nothing lovely, nothing of good report? what? not any vertue in them? not any thing praise­worthy? surely if there be, (but no man makes it a question) he should have thought on these things.

So he doth; he exalteth them very high, and praiseth them in fine straines of Rhetorick.

He doth indeed, he lifteth them-up high, that he may throw them downe with a witnesse; he praiseth their learning, and I know not what; But Sir, there is an art of praising, so to praise men, that thereby a man may sharpen a reproach, make it enter, and stick the faster. Such an art there is.

The same may be said of you, that you have the same art, to [Page 11] commend a man for his gifts, but with such an exception, as shall dis­grace him the more.

What I have said, I have said heartily; his gifts are of pretious account with me; that they may be of the same use to the Church of God, I shall tell him how just my exceptions are in his commen­dations. I remember Cicero, writing to his brother Qui [...]tus, wisheth Ep. [...]. Cap. [...] Te non p [...] (quantum in me est) cum ex­ceptione [...] &c. that he could heare him commended without an exception. It is my desire also; but so, saith he, I cannot heare; All say of you, that you are a good man; but all say you are an angry man: so much I must say; The Anti-Apolog: a good man no doubt, but a man of no good spirit sure; a great deale too hasty, and too easily stirred, This shall be con­cluded from the premises, as the result of all, that went before; That he hath not shewen forth GODS Spirit, but his own spirit in his Booke. That is the point and thus I cleare it; He did omit a Chri­stian duty towards his brethren, before he put forth his Booke; He should have spoken with them before; first more privately, then more publikely, and have kept-in his Booke longer. I take it from Gods word, the Rule of charity also, so he stood bound to doe; to convent his brethren in a private way first, before he set them upon the stage before all the world.

No, That rule is to be understood of private offences; Had the Apologists offended M^r Edwards, only, he had dealt with them ac­cording to his Scripture-Rule: But they had given offence to the whole Church of God.

How will that appeare▪ for the question must be understood here of their personall failings, in their converse, and walking a­mongst themselves, or before others: And touching these matters so neerely concerning the good of soules, and the bands of brother-hood, He should not have taken-up matters upon trust from heare-say that common lyer; but in imitation of the Lord his Master, have seene first [...] &c. Chrysost in Gen. c. 18. and well understood, by private communication with his brethren, whether things were so or not, according to the cry that came to his eares: surely he should have convented his bretheren first, and shewen them their personall failings, whether so or not, or such as they were reported to be? whether they would own them, and ap­peare in justification of them; and then, when it was made appa­rent, that his brethren did not walke uprightly according to the Truth of the Gospel, then he might also have appeared against them as he [Page 12] hath done, and done all according to rule; whereas now, omitting this Christian duty, of conferring with his brethren first, he hath transgressed his rule, and hath done all he hath done, neither decently, nor in order.

His brethren had the very same obligation upon them, to have dealth with M^r Edw: first, and with the Assembly of Divines, before they put forth their Apol: Nar.

I take it, under correction, No: no reason imaginable, why they should apply themselves to M. Edw: They tooke the way was prescribed unto them by the Assembly of Divines; they applied themselves to the learned and judicious Licencer of Books, M. Herle, who, they knew, had appeared for the other way of Church Governe­ment, but in a most orderly way, that Truths might be beaten-out and cleered; and the bands of the brother-hood kept intire and sacred; To him they applied themselves, for his judgement upon their Apo­logie, first before they put it forth, which, what it was, appeareth now as visible as the Apologie doth; and is a reall and full justifi­cation of the Apologists proceeding touching that matter, That they did as much as the Assembly of Divines could expect they should doe.

Secondly, I humbly conceive, that they stood bound to give sa­tisfaction by way of Apologie to all, especially to such simple ones, as my selfe, all over the Land; we judged nothing before the time, but indeed we were offended to see so many pillars shrink away from our house ready to fall upon our heads. Indeed we did expect, and, [...] in manners we could have so done, we would have required an Apologie, for their so departing from us in such perilous times. But we had it without asking we thanke them, the fullest and clearest that ever was penned, I thinke; as for other matters of an higher debate, M. Edw: might have left them with his betters, to whose consideration and judgement, they were modestly transmitted.

Hitherto I have set downe, as I have conceived, M. Ed. his faults of omission. His faults of Commission are greater; he is sharpe, harsh and bitter towards them, who were sweet, gentle and meek towards all, as Ambassadours for peace, and lovers of Truth ought to be. But suppose there had been some harshnesse or tartnesse in the Ap. Narr. and that it had some speciall reference to M. E. himselfe; suppose so; yet he, having done as he hath done, hath transgressed the Rule, and [Page 13] gone contrary to the examples of all good men, not transported with passions (as he was) in dealing with their brethren. The Rule was set downe before, and will be repeated afterwards: I'le shew here, what others have done, whose example is very imitable. Erasmus had written a book to serve as a Buckler, whereby to safeguard the Truth, for it was called Erasmic. [...]. Melanct: (Erasmus his good friend) turnes over the book, and sayes of it; That it was not Est is liber pla­nè aspis. Clypeus, a buckler, as the word imports also, but a very Aspe, a stin­ging Booke. I conceive, Mel. meaning to be so by that which fol­lowes; ‘I cannot tell, sayes he, what Luther will say to this Booke; something sure he will reply; and if so, I shall entreat the man by all Scripture Obligations, That, what he saies may be with brevity, Per omnia sa­cra breviter, simplicitèr, & sine convitiis disputet. in simplicitie of heart; and without passion; no bitternesse there, none at all.’ That was Mel. advise, and that was his owne practise, as we shall heare anon. I will record M. Calvins practise next; Lu­ther was a man of an excellent spirit, The Lord had heated it for those cold times. But many times there were the workings of his owne spirit; these wrought, and put forth sometimes; and once he was a little more eager then was comely against Calvin. Well, sayes Calv. Ep. Calvin, ‘Luther may say what he pleaseth of me, he may call me dog, if hee please; but I must call him as I have ever accounted of him, a pretious and excellent servant of the Lord,’ so Calvin. M. Ainsworth, though dead yet speaketh for our instruction, He was a man of a cleare judgement in the fundamentall Truths of God; diffe­red only from his Brethren in some circumstantials, which were con­troverted mostly betweene him and M. P. his neighbour: and very calmely still by M. Ainsworth, That no difference might appeare in affections; and so being able to master his passion, he was still master of the Dispute. M. P. fals upon M. Ains. in another businesse; faul­teth his translation of Moses 5. bookes, That sometimes he useth the Hebrew word in the line, sometimes that in the Margin: And this he so forceth against M. Ainsw. that it did appeare plainly, that the grea­test differences between them were caused by the contrariety of M. P. affections towards M. Ainsw. M. Ainsw. thought himself engaged to make Reply to M. P. which he hath done, and left out all perso­nall matters, as if he had not been concerned therein not at all, (for the Glory of God was not) and fals upon the point, payes that, and cleares his translation before the eyes of all the learned in the world. [Page 14] A good example to teach us how to manage a dispute. M. Dury shall be the last, an excellent Man, and as good a pattern to write by: for he followeth Truth and Peace decently and in Order; and sheweth us all the way, how we must pursue after it also, if we mean to overtake it: how? so, as we should rather breake all our bones, then the peace of the Church. This man hath had the fight of the Apol. Nar. hath throughly perused it, doth appeare now in print, That his judgement cannot fully close with it; layeth downe his grounds of dissenting, telleth us his well digested thoughts about it, communi­cates his light to his brethren, by which he walketh; Intreateth his brethren to shew him their light; Parswadeth all to come-up close to the light of Heaven: So he maintaineth the brother-hood, and maketh their bands stronger. That is his aime and the bent of his soul all along. And how well becomming a Son of Peace, all this! ‘I could never, saith one, divide my selfe from any upon the diffe­rence of an opinion; or be angry with his judgement for not agree­ing with mine in that, from which, perhaps, within few dayes, I should dissent my selfe.’ This thrust in it selfe, while my thoughts were upon M. Dury, and the way he hath and doth take to compose the fewdes and angry dissentions betwixt brethren; by shewing forth this sweetnesse of spirit, as one that would give all men to know, ‘That a good cause needeth not to be patronized by a passion: but can sustaine it selfe best of all upon a temperate dispute.’

M. Ed. speaketh onely Argumentativè by way of dispute only; and that he might cry victoria, he made the Arguments the sharper.

Very well; but he should remember Melanct. rule. ‘We must every one dispute so, That Truth may have the victory and charitie the triumph. Though I am at a losse in my dispute, said he, I would not loose my patience and fall-out with my friends: for then the Adver­sary will be a gainer, and the Cause will be at a losse.’ A sweet speech, if it could sinke downe into our hearts, it would perfume our spirits, our tongues and pens also, which have not been dipped only, but steeped in vinegar and gall: It would teach us, to Reason Desputare nō rahire, Eras. Ep. Latrant non [...]oquuntur. Cic. Brut. p. 161. in fol. S [...]ridet non lo­quitur Cal. ep. 339. O [...] estor causa­pugnet, non con­tumel [...]i [...], Debe­m [...] enim cha­ritati, &c. Ep. out our case like sober men: not rave like mad men. Ile proceed a little fur­ther that I may propose Phi. Melanct. (with whom, as with Luther, the Anti-Apol. is so well acquainted) for his and our Imitation. I pray you heartily, saies he, ‘Let Truth contend in its own strength, [Page 15] and with its owne weapons; not with yours, they are common­ly▪ contumelies, and nothing else. We are all debtors to charitie, which, I pray from my heart, may be kept inviolate; and untouched, Amen.’ Yet this Ile contribute more, That Man is not fit to be a Champion for Truth, who cannot Answer some Adversaries with si­lence, and master sturdy and boysterous Arguments upon his knees. This was Mel. manner; his Adversaries, rather Truths Adversaries, infested him, like Waspes, he overcame them with patience, saying nothing See Childs Portion, p. 84. sometimes, and when he replyed, it was with such soft­nesse, that his words fell like snow; with such meeknesse and mode­ation, as if his words had been dipped in honey. It may be re­plyed here.

What will you inferre from all this? No more, but what will be granted, That the Anti-Apol. has not done all things decently and in order; not keeping so close to his Rule, nor following the exam­ple of his betters. Men are men: every man hath not the same spirit; nor one of an hundred such a sweet spirit as Phi. Melanct. had. The Anti-Apol. has done very well in the judgement of the best learned, and best men in all our City; for so I heare.

Very ill sure. And that I may cleare it to every mans under­standing, Ile make a supposition, and upon that a question, then you The Suppo­sition. shall be able to give judgement on M. Edwards booke: Suppose, That my selfe or some other man, having the same spirit M. Ed. has (else he could not doe it) should write against five of his brethren more or fewer, who are for the Presbyterian way of Government (I confesse I doe most unwillingly make mention of Presbyterian and Indepen­dent, I am perswaded all the good and choice men are for the old-way, Odi [...]sta dissi­diorun nomina. Lu [...]. the way of CHRIST and his Apostles: for that way they are in the desire and travell of their soules: But I must speake with the vulgar, and to their understanding) suppose, I say, That I could pick out, five Ministers, accounted Brethren now, and are, I suppose, heartily now for the Presbyterian way of Government, and should bend my pen against them; I would not use the places M. Ed found in his Topicks; nor take the helps he met with in his Rhetoricks: (i. e.) I would not help my selfe with private Letters; I would neither quote them, nor Heare-say, not I; nor would I use Satyres and Invectives, though such Rhetorick finds the vulgar-eare more open then Logick (reason) does: I would use none of all this; I would deale more candidly [Page 16] then so, and more becomming a Christian, and a brother; Thus I would doc; make a Narration onely and declare things which I saw and heard, and not another for me: ‘There I saw them bow at the Name of Iesus: There cringe a little before wood and stone; and there I heard them say one piece or cantle of their Service too; I heard them read that (thrice accursed) Declaration against Gods holy day also, that I did: I did see them give forth their Right­hand of fellowship for the establishing of evill, and overthrow of good. I saw them contribute their purses, (and then they would their bloud too; for money comes from us, like drops of bloud)’ To strengthen the hand of violence against the throats of their dearest Brethren, the Scots. Understand me, good Reader; I would rather my fingers should rot from my hand; my hand from my Arme; my Arme from my shoulder, than that I should imploy my hand in such a worke. I would only give thee to know, how fruitfull the Greeks and Latines all conclude, That no Theame or subject is more fruitfull, for it has all the matter to work-on that our nature can give forth. eve­ry ordinary man can shew cloquence here; but the heathen man cals it a fierce kind of Elo­quence, Truci eloquentiâ Bal­bus promptus adversus inno­centes. Tacit. An. li. 6. Theame or sub­ject matter is, and how a mans owne spirit could enlarge and dilate upon it, very readily. But, to my Question now; how wouldest thou esteeme such a booke, so fraught and stuffed—as aforesaid (for indeed my stomack riseth at the very thought of it) with the failings and fallings, and now the repentings of Gods servants (I hope) how wouldest thou esteeme such a thing, such a worke, for I cannot call it a booke; how wouldest thou account of it? or of my selfe for ma­king such a foule piece of worke? Ile answere for thee and against my selfe first, doubtlesse if thou mightest have thy will, thou wouldst have me marked with D upon my forehead, that is Devill; for though I would urge nothing against my brethren, upon report of Hearesay, or from Letters, those silent interpreters between man and man: yet I might accuse my brethren of those things they have re­pented of, and God, for ought I know, has pardoned; and then thou wouldst call me a Devill, an Accuser of my brethren. And thou wouldst wish my mouth stopt, and never licence given to my Pen any more. So thou wouldst have me dealt withall. 2. And for the book which I could make, it would be sure an abomination in the eyes, ears, hearts of all the best learned all over the land: And to thy selfe also a very loathing, like thy vomit, or some such lothsome thing. Why then thou canst make judgement of the Anti-Apol. that is such an abomi­nation, and worse, for worse can be, and is M. Ed. his booke, which now I had done withall, but that I hope to get honey out of [Page 17] it, a great deale of use before I make an end. And first, I should show the mischiefes; this contrariety to the rule, contradiction in words, strangenesse in judgements, alienation in affections, have caused to the Church of God. But all this shall be shewen in a Parable, with which I shall close-up my Answer.

Now, Sir, you can, by this time, tell your selfe, why the most cry­up M. Edw: book? 1. Because the most are best pleased to see bre­thren stand at a distance, or at a bay: or comming neere hand, to strive and fight each with other. 2. Because the most love the broad-way, and would walk in it; and are full of hope now, that this contention about the way shall enlarge their way, and make it yet broader; but they will be deceived; for whether this or that way, it is the way of CHRIST, that is contended for (by our choice men) past all question. 3. The most doe shut their eyes against the light, and hate the truth of God. Vox populi non est vox Dei. If the most say it, and it be touching the great things of God, I shall doubt, nay I shall make no question of it, That GOD sayes it not. ‘If my wri­tings any of them, said Melancthon, (and they were all for God and His truths) were pleasing to the most, that should displease me most of all: so as I should teare them, or throw them into the fire.’ I know how the most relish the things of God well enough, and with what eyes they see: The most have the least diseerning into the things of God, God knowes.

Why but all the learned, and good men too cry up his booke.

For what? surely not for his Invention, neither his Topicks there, nor his Rhetoricks; his Compasition indeed is pretty good; his Elocution, or that the Orator calls Action (the All of an Orator) that is all starke nought, in the judgement of all the Learned sure. But let the Authour have all his dues, and let his Booke be called a Booke, because the most say (but they know not what they say) that it is a good one. For any further respect unto it, then to call it a Book, (having seriously considered the generall frame, scope and tendency of the said Booke) I know not how to give it; nay I verily beleeve, that every good man will mourne over it upon these following con­siderations.

1. Because this Booke is to the heart; it comforteth those, that should not be comforted, the Devill and all his servants. (‘Let not the Reader be offended at this expression, it is very possible for a [Page 18] good man to doc and speake that, which may comfort (as he and they can be comforted, the Devill and all his servants.)’ Oh how glad the Devill is at the sight of such a Booke as this, which flieth at the face of those, he pursueth with deadly hatred! He is called Satan an Adversary; A Devill too, an accuser of the bretheren; If any man now will take the Devill his office, accuse the bretheren, divulge their faults, oh how the Devill rejoyceth at this, how glad his servants are! Be the accusation true, or be it false, that matters not, the bre­theren are accused, the Devill and his servants laugh. An Isralite strives with an Isralite; oh how pleasant a sight is this! It will pluck back and hinder the Great-worke in hand as once it did, thinks the Devill, then he laughes, and huggs this hope; and are not all his servants as merry? surely the Devill and his servants are dancing now (for joy) now he sees those struck at, whom he hates heartily; and those doctrines opposed, which are the very destruction of his kingdome. Surely no good man will help to make the Devill musick; then, sure enough, he will not make such a booke, as this, for this is musick for the Devill. You tell me you mourne over it; I beleeve you, and that every good man mourneth with you; but he that hath gi­ven the offence, much more must he m [...]urne: God will make him else: Howbeit, because by this deed thou hast given great accasion to the enemies of the LORD to blaspheme [...] Sam. 12. 14.; You know what followeth, it is pat to our purpose and you can make good use of it, and enlarge your selfe upon it sweetly. You can put-in a caveat also for your friends, never to let any words passe from the tongue, or scribble from the hand, which may comfort the Devils heart, or the heart of his servants. I will contribute this hither now it is in my mind; I went two yeares since to a neighbour-Church, where I heard the S. Scripture was expounded, (then it is read indeed, when the sensa is given) the exposition being almost ended, there came a note to the good Minister M. Cooke, that one (whom I need not name) would, with his leave, fill his Pulpit that morning; he had good leave; up­to the Pulpit he went, took his Text, stayed by it a while, and all­that while spake very well to the purpose; Then he fell upon his Service booke to justifie the formes there; and then after his manner. I mention this for this reason, which is to my purpose: When I went downe the middle part of the Church, I observed some adver­saries there to the power, but close friends to formes of godlinesse; [Page 19] And to tell you the truth, I listned as I went by them, to heare what they said; and truly what they said was with full expressions tou­ching the last part of his Sermon, which was quite parted from his text, Heterogenius, cleane of another nature: but because it was con­narurall, and complying with their sense, oh how it pleased! I con­cluded at that time, What is pleasing to corrupt nature, cannot be pleasing to God. You must conceive the rest, and so fill up the first considera­tion, why the godly cannot approve of that booke. Approve! God forbid; They must approve things that are excellent, these things will Phil. 1. 10. be judged to be reprobate, upon a second consideration.

2. Because this booke, and the like to this, saddeth the hearts of those, that should not be sadded. O quàm [...]ucundum? how pleasant, how aimeable a sight is it to observe brethren live like brethren, in unity. Ecce quam mutuò se diligunt, said Tertullian touching Chri­stians of old; See how they love one the other, what sweet agree­ment, complying, bearing and forbearing each of other! O this is to the heart of the Righteous: But the contrary, as at this day, saddeth their hearts; see how they biteand devoure each other! this saddeth the righteous who should not be sadded. No good man is glad at this. And now you have the reason also why the fewest cry it downe; the fewest men are the best men in the world, for they walke in the narrowest path; and what the fewest cry downe you will not cry up. And yet you will cry; I understand the reason very well, because you follow Truth and peace: they that so doe, must give cleare evidence, that so they doe, by mourning over all that, which runneth not bias only, but crosse and thwart to Truth and Peace, as stand the two Poles North and South.

Well (Sir) for so it is, or God will make it so; You are not discou­raged [...]. Hom. God lifteth His enemies­up, that He might cast them downe the lower: He casteth downe His friends, that He might raise them up the higher. at all this; nor can you faint in your mind. You know whom you have trusted, Him, that never failed His people hitherto, and never will; Him, Who brought light out of darknesse at the first, doth so still. Life out of death, doth so still. Glory from the Crosse, doth so still. Hath wrought the greatest things by the smallest instruments, nay by crosse instruments, doth the like still; Did so at Yorke, did He not? He raised His friends there, begirting the City; throweth down their spirits, their strong-holds too, and confidences also, gives all these into His adversaries hands; their hopes thither and their hearts de­sire, and the prey into their chaps; nay they had swallowed it down: [Page 20] Then the Lord arose, it was his time, snatcheth the prey out of the enemies teeth, maketh him vomit-up all his hopes, throweth him on his face, there leaveth him to wallow in his own blood; And away his servants march, but the most crosse way that ever was heard of, For God maketh His servants win a City by loosing it; They are come to it again, and have taken it, but they counted it lost first. Cer­tainly (Sir) we have not read a stranger matter in our Chronicles. But we shall read the like in Irelands Chronicle shortly, for we heare of it already; I give but a hint and away, I goe onward; And I pray you let us entreat our friends to follow-on, and seek the LORD; to set their hopes on Him; For He is the same still, He changeth not; As He hath wrought, He works still, we see, for he maketh crosse wils, crosse lines, and crosse wayes, serve His will, and come direct to His line, and way in a most cleare and direct tendency to the Butt and White of his glorious—I cannot tell what to call it, but that it is, what was before time was. Oh Lord! who would not trust Thee with all their crosse wils and crosse hearts, that are in our world, a world of them! These are in God His hands, where can they be better? Crosse and crooked they are, God will turne them right and strait, thence to draw forth (1.) His Glory, whether they will or no. (2.) Yea, and his servants Glory also, (3) And the Glory of their Church-way, the way of Christ, His Apostles, and Disciples. I pray you let us looke over this againe, weigh and ponder all this with all our hearts, and all our soules. 1. Crosse wils, and lines, and wayes must advance God His Glory; Past all question it is so. In all wherein the enemy doth proudly, God is above him Exod. 18. 12.. The flouds have lifted up their waves, and so forth (that is) The enemy threatneth every houre to swal­low-up the Righteous. But the LORD on high is mightier than ma­ny waters, then the mighty waves of the Sea Psal. 93. (mighty Adversaries are meant here) And what of them? These only dash against Jacobs Rock, and break themselves, and exalt the Name of Jah, Jacobs God; but they must serve His Providence first, for these mighty flouds must serve to bring in flouds of Honey and Butter (i. e.) the strongest Con­solations to His Church. But I passe over this, how the Lord doth serve Himselfe, and His people by the men of violence, as not so pat Psal. 140. [...] to our purpose now, I take it this is, for we are upon crosse wayes, and crosse-lines, and these drawn by the prosessed sons of the Church. Erasmus hath a pretty expression, Many, that goe for the best Catho­liques [Page 21] (Romes sheep) are but Cacolyck [...]s, the worst wolves: And Multes habet pro Catholic [...]s Cacolycos; pro Evangelicis Disa [...]gclos. Era [...]. Ep. Dominus omnes ref [...]get in suā gloriam. V [...]t Christ us arcano suo consilio sce­nas rerum bu­manarun, & li. 25. [...]p. 20. those, that goe for Evangelists, good Messengers, are but Dysangelists, bad and harsh to Gods best Servants, God knoweth. But saith Erasmus, Let GOD alone with them; He will [...]ould and frame their wolvishnesse, and rage, and their—All to his Glory. The Lord Christ raighneth, and turneth about all things by secret wayes and counsels, so ordereth and disposeth all the Scenes and Acts of humane things; Let the Lord alone with these evill servants; They shall doc their Masters good will while they doe their owne naughty wils, and so work-out their Lords Glory. That is the first point, the LORDS Glory; His servants Glory also, that is the second.

2. These crosse spirits, lines, and wils, the Lord will use them all as instruments to magnifie His servants. How? By afflicting them. A strange way of magnifying! Yes, it is Gods way: The direct way he took with Job; He suffers the Divell and his servants to lay load upon Job, to presse him downe even to the Dung-hill. I know it was very farre from Jobs thought then, when sore afflictions were upon him, That God so visiting him, did then so magnifie him: yet so it was; nor had he had the honour to be so magnified in the world (as a grave Divine said lately) now as he is, had he not been magnified by affli­ctions, upon everlasting record in Gods word, a man of sorrows there; This was the way the Lord tooke to magnifie his servant Job. The same He takes to magnifie all his Servants, by affliction, sometimes from the hand of violences, sometimes from the smitings of the Tongue. Indeed the best servants of the Lord have need of rough meanes, a Thorne in the flesh to pluck them downe; To let out their [...]. nature, the pride thereof (which is all one:) And to lay them low, so to exalt and magnifie them; Its Gods way so to work by pricking Thornes and grieving Briars. What a good God doe His people serve, Not the Olive onely and the Vine, those fruitfull Trees beare fruits and sweetnesse unto them; But the Bramble also, the briar and the thorne, all good to them; these yeeld sweets unto them. In very truth, These can gather grapes of thornes and figs of thistles. By these low and base things, God doth magnifie His People even by their Adversaries, that is the second point; The third is.

3. Crosse wils, and lines, and wayes must advance and illustrate the Glory of the Church-way, the way of Christ and His Ser [...]: All the forementioned, crosse men, their wils, lines and wayes stand-in [Page 22] Gods light a little, and obscures His way (I will not call it mans way) but He will remove them with a witnesse; and then, His light, and the Glory of His way shall shine-out the clearer, and more Glorious, the more it was obscured and eclipsed by the interposition of the earth, the sons there, forementioned. We would all be reformers of the Church (an easie work that, we thinke, though we never thinke of reforming our selves;) and we would all reforme in our own way: As we simple ones have a strong fancy, we can save the Church: so are we as strongly conceited, That we can Reforme the Church too, taking our own way touching that matter: Now blessed be God, He will not let us be our owne saviours, for we would destroy our selves; nor our owne Reformers, for then in stead of a Reformation, we should make as horrid a deformation as ever the Archbishops, and Bishops made. Say againe. O blessed be His Name! As He will save us by himselfe: so will He Reforme us by Himselfe, and in His owne way, that He will. He will use His servants, choice instruments in his hand, and make them glorious there: They feare Him, they shall know his secret Psal. [...]5.. They will doe His will, They shall know of His doctrine John 7. 17.. They aske the way at his mouth; He will shew them the way, and His people shall walke in it. And for them, that stand crosse to this way, and walke perversly, even they shall helpe to give glory and lust [...]e to this way; that is the point. Indeed, I could enlarge up­on it; Ile give the summe of it in briefe: Now we have divided tongues, and cloven hearts, and our language is confounded, for the same reason, as once it was, for we have abused the unitie of one voice [...], &c. Chrysost.: But God will use all this to bring His people to a unity againe, of one love, one faith, one way, one heart, one judgement; and then, they will be all of one lip, Amen. Let God alone; He will work-out His glorious will by these crosse wils. God will make a method of all these crosse wayes; By all these crossings and thwartings this way, and that way: The old way, the way of Christ, and his Apostles shall be bea­ten-out, and cleared to the eyes, and eares, and hearts of all his people. Amen.

And now having taken some honey out of the strong: I proceed, and according to my proposed Method, I come to the Resolves, and first touching the Author.

It is resolved, that the Independents, as we call them, never met with such an Antagonist before.

Well, be it so, though it be but a conceit, and their Resolve, who, perhaps, are resolved too, That the highest starre is not greater then the Moon; nay, does not exceed in quantitie, or qualitie, their great candle on their table. Let him alone in his conceit, if it be his, and his friends in theirs. The servants of the Lord will follow peace with all men, but not seeke peace with him, because he is Angry Ab iratis [...] perspicuè pax petitur augetur [...]odium. C [...]. de Juvent.: yet will they not count him an Adversary, but call him a brother, and they will thanke God for him: for God will work out His Glory by him, and their Glory also, as was said before. A man that would understand all his faults must have a true friend, or a true enemie, one or both; It was the saying of the Ancients. These Servants thanke their Lord, they have both, True friends and true enemies; But against all expectation, the enemy doth the most good; he puts most honour upon them, he helpes to magnifie them; We, their friends, magnifie them too, but in a wrong way; We may magnifie them so that they may magnifie themselves more then their office▪ The enemy magnifies them so, That, God may magnifie them also, and they their office: A wide difference, but this also was hinted before.

Secondly, It is resolved touching the Booke that it cannot be an­swered; that none can answer it but the Apologists, one or more, that is strongly conceited: but they will not; first out of policie.

There are faults amongst them, personall faults, not a few; The Booke declares some, the Rejoinder more, and the menaced Letters will shew forth all, and more. There are also faults in their way of Governement all along, and strange slips in their Apol. Nar. For which, if they be wise, they will make no Apologie.

I know they are wise, what they will doe, I know not so cer­tainely. I doe know their power more then sufficient for that work, I know also what expectation there is to gaine their wills to make Replication; And I know how often their Adversary (Brother I would rather say) calleth them unto it, who hath Reply, Reply as of­ten repeated as Homer hath [...]. They will reply never the sooner for that, but for the zeale of their God, Glory of His Name, Honour of their profession, they will make answer I think; And truly I thought I had the very Idea of the Answer in my head, but let it vanish like a fancy; how can my shallowness▪ comprehend what Answer such men will make? [...]e do [...] what I am able to doo. [Page 24] Weaken the Reasons, or shew them to be no reasons against the Re­ply, but all for it; And first in generall, I say that Politick reasons are of no account with them, who are all they are for God, and all to ad­vance His Glory. In this case, they cannot consult with flesh and blood. The glory of God, and honour of their profession requires the casting away all politick respects, when the glory of God comes to be respected; serious thoughts thereof unties the ligaments of this selvish-frame, takes a man to pieces; dilates him out of himselfe, and, by decrees, resolves him into Heaven; he hath no politicks now but what become a Citizen of Heaven.

But the best way is to let things alone as they are that they spread no farther.

Spread farther: Their Brother has spread the nakednesse of his brethren so far, that charities mantle, though stretched forth as it should be, like the Heaven [...]. Chrysost, [...] Act. Ap. cap. 21. Hom. [...]. co., is scarce able to cover it. But as they cannot doubt, so they cannot feare the spreading of it.

The Apolog. began the quarrell, now let them sit downe qui­etly and take what comes of it.

The beginning of strife is like the opening of waters. But who began? he on whose sid [...] are hard words, angers first weapons Salv. Funestam Re­ligionis discor­diam alibi pri­ue cepisse hic priue desiisse. [...]rat. Epolon.; him who smites with the tongue. I will not crave judgement in so cleere a case. Ile wish, though it be too late, as I have heard some did lately; That the said discord about Religion and that way of worship had begun in some other Coun­try before, and ended here first. So in the generall; Now to the par­ticular Reasons; their personall faults first.

They have many;

Yes, who hath not? And where is the man that hath the few­est? But who hath told me and you of their faults? Hearsay; and he hath told a great many lies: Then let me advise thee as I would my own soule; Take up nothing upon his trust, especially against a brother.

Their own Letters are on the file against them.

Not their own Letters sure; I am perswaded not one of the five ever vouchsafed a Letter to him. But if so, I know what I could say; And indeed I can hardly spare him there, for he hath not spa­red the dead, John the beloved Disciple, now in the bosome of his Master; he hath dealt worse with that Saint, then the Devill would be dealt withall, why hast thou disquieted me to bring me up Sam. [...]8. 15. He that has read the Book, knowes the meaning o [...] that.; If he hath [Page 25] any other Letters, they are some disciples Letters, and if they proove treacherous, none so bad as they; As we dare not beleeve hearesay; so we must not beleeve false Disciples.

But they cannot deny their faults, I meane their personall fai­lings in point of practise.

Cannot! This implies no more an impotency or weaknesse in man, then it doth in God, Who cannot deny himselfe God be blessed, that His servants cannot doe that, whereby to dishonour God, though they might thereby maintaine their own honour and reputation in the world. I have concluded then; they will not deny their faults; if the Adversary can make proofe of these things, he urge [...]h against his brethren (I am perswaded in my soule, he cannot, but if he can) then they can give glory to God, and confesse their sin, and take shame unto themselves. Si quid indignum Erasmo, as Erasmus said Si in Scripto quidquid in­dignum Eras­mo ostenderis, ostensum pro­tinus jugula­bitar. Sed si quid haeretic [...] Ep. l. 25. of himselfe; I will undertake for them, as he promises for himselfe, doe but shew it them, what they have done unbeseeming their profession, and they will pierce it through, and their hearts will sorrow for it. But if any heresie then, shew them that, and no sooner showne, but they will serve it, as Moses did the Aegyptian, kill it presently, and take shame to themselves for it, What? Maintaine a sinfull practise, while yet they maintaine a Church-way, and haereticall doctrine in that way! God forbid: I demand then, can their adversary say he would (in a Church-way privately first) have told them of their faults in practise, but they would not heare of them: And shewen them, by a light from Heaven, their mistakes in point of Church-governement, but they would not see them? Let this be spoken-out, and let not their faults be spared; have any faults in their practise been spied out? I am confident they are as willing to heare it, as their friend hath been to proclaime it: and as willing to cast shame upon themselves, as he hath been to cast it upon them: And for their way of government; They may not walke therein every man with a right foot; These Church-men may doe some things as men, and unbecomming a Church-fellowship; But this they can say, that, touching the essentials constituting a Church (for we doe not pry into the scatterings of any one man, or more, or all there) in these, if they are deceived, the sacred Scripture hath deceived them: so they can say, because in the integrity of their hearts, they have opened their mouthes wide to their God, and reached forth [Page 26] their hands to him, that he would take them by the hand, leade them in the way, and keepe them to it, up close to the Rule; thus they can say in the integrity of their soules: And that they have sought know­ledge; sought her as silver, and searched for her as for hidden treasures: And that they have done in their search and scrutiny, as they that dig for gold, they cast away much earth: so they have, upon due triall [...]m. Alex. [...] N [...] ho mini est homi­nem vincere: [...]ed bonum est [...]mini ut cum veri [...]as vincat vole [...]em, quid, &c. Aug. [...] [...]asc. Ep. 171. of examination, thrown away what ever, that was, not agreeable to the rule of the Word, and so they went on their way rejoycing. Now if any man can shew them from the same Word, a more excellent way let it be examined without passion, and they will embrace it. They doe not contend for victory, but for truth; It is not good for a man to conquer a man: but it is good for a man, that the Truth may con­quer him with his good will, for conquer it will.

Lastly, For the Apol. Nar. as the Apple of contention amongst us. True it is, that two of our brethren have put it into a strange pickle, and would put the same take upon every mans palate, that he might relish it as they doe. I cannot well tell how far circumstances, qui [...], quid, cui, quando, quare, ubi, may vary and alter the tast: And yet I will not give away my judgement in my tasting things of that na­ture: And must professe still, That, though it be so and so aspersed, yet it relisheth as sweetly with me, as any humane invention ever did except our last Covenant. Truely I doe thinke it like Manna in this one thing, which, some say God fitted to every mans taste, and yet some did strangely dis [...]lish it.

Who can relish this I pray you? They call themselves exiles.

Call themselves so! They were so indeed and in truth: Reader I cannot say a little to this, and, indeed, it is not so fully to my scope: yet this i'le say: As sure as by the patience of a good God, I breath in His aire: so sure I could cleare this even to M. Edw. himselfe; that these his brethren justly call themselves exiles.

Voluntary and willing, if not wilfull exiles he sayes.

He saith what he pleaseth, and so he hath a contradiction in terminis. No man, that may live in his Countrey, and enjoy quietly all the sweets there, with Gospell liberties (take that with you,) will leave his Countrey willingly sure. No, these brethren were forced-out: their persons forced, their consciences forced, &c. but i'le say no more.

They make an Apol. for themselves, and therin a motion to [Page 27] the High Court: and is that well relished thinke you.

Yes truly, I thinke very well relished, That they should take liberty to make a motion, and speake for themselves: It is no more than what is permitted to Church-robbers, Traytors, yea and Sor­cerers too; All these, sayes one, are permitted to make a motion, and Sacrilegis & proditoribus vene ficis. Lact. Lib. 5. cap. 1. speake for themselves. Are they so? Then give the same liberty to the faithfull servants of the Lord, to make a motion, that they may be permitted to serve their God after the way, which I and you, simple ones, may call heresie: But they are perswaded, that in that very way, they worship the God of their fathers, beleeving all things, which were writ­ten in the Law and in the Prophets.

If it be so reasonable a motion, why is it not granted?

I professe unto you I cannot tell, but I can tell, that you and I must shew more manners, than to aske more questions touching this matter. It is a reasonable motion, so we are concluded: It is commit­ted to the highest Judicature in the Kingdome, there we leave it, and so an end.

Not yet; you must remember there is one reason more out of their politicks, why they will forbeare to make answer; Be­cause it will but widen the difference, and lay-open their Church-way to more open scandall.

I humbly conceive none of all this can be, but the contrary. It will close-up and heale the difference: And cleare their way to all unprejudiced beholders, or give them cleare knowledge that those brethren are (a little) out of the way: And this answers their supposed politicks, why in policie, they will not make reply.

2. It is resolved by some, They cannot make reply through weakenesse.

But I can never beleeve that; I hold it as feosible a thing, as any thing that has been done this many yeares: and a work also of quick dispatch: for I suppose, 1. That all personall things shall be cast away; Wherein they have failed in point of practise they will thanke him for telling them, all that; and be carefull with all their care to correct it. Moreover they have a good God, to goe unto, the Father of mercies: And for the people of God, the Church she is the mother of mercies. I remember Luthers words here, in the very like ease: I have much ignorance in me, about matters of God, and have car­ried things negligently sometime, but my ignorance the Church will [Page 28] beare with, and my saults she will pardon, for she is the Queene of mercy; Ignorantiam meam, &c. See Childs Portion p. 38. and nothing else but, &c. These personall matters therefore touching these brethren, shall not blot paper, these shall be transacted in the closset, betwixt God and their soules.

2. What things may be unjustly urged against them, (which sure are very many) they can heare with silence, and beare with patience, so be, the glory of God and honour of their profession be not concer­ned therein.

As surely all this is concerned, when things which the Apo [...] knew not are taken-up upon trust, and urged against them, and yet they should make no reply whereby to reprove him to his face.

3. And for their reproaches, as Melanct. said in the very same case, ‘Their Lord Christ will give them strength to beare for him Valeat E [...]ci [...], & tradu [...]at nos, & triumphos agat de parvu [...]s; ad id genus calu [...]arum satis animi praestabit Chri­stus, &c., Who bore away the curse from them; they can suffer for Christ, and goe away rejoycing:’ More than all this can I beare for Christ, said he, smitten with the tongue in the same manner: None of all this neither shall blot paper, no, It is spread, as the Kings Letter be­fore the LORD; He will answer it by Himselfe.

4. Touching M. Edw. his walkings in and out; his scatterings here and there, not a word of that; let him and his friends lay open their own nakednesse, they will not: And so now the Answer is in every ma [...]s judgement, cut short, by twenty sheets: Now for the worke, and body of the Answer, I can say nothing to that; only I am per­swaded in my heart, that the Spirit of the Lord is with them, the secret of the Lord is revealed unto them, because they ask it, as the most comprehensive blessing Mat. 7. 11. Luk. 11. 13.: They obey from the heart, and so they feare Him, and doe His will: surely they shall know of the doctrine Joh. 7.: for they can professe that they hated mans inventions, all along in his will­worship: and that they never leant to their own wisedome; they abo­minated that, in their search and enquiry after Truth; they followed the most unerring patterne, and when any sparke of light was com­municated to them, they desired no more but to see the clearenesse of Heaven come along with it, and then they followed on to seeke the Lord: And knowing the terrour of the Lord, they would perswade with us, simple ones, in this, ‘That we would feare to kindle a fire of our own; to compasse our selves with sparkes:’ for this is the judgement of the Lord in that matter: walke in the light of that fire, and sparkes which ye have kindled. This shall ye have of My hand, ye shall Isa 50. 11. lie downe in sorrow.

[Page 29] Thus, Sir, I have for the satisfaction of the simple Reader (it is great reason he should be satisfied) removed the politick reasons, which were resolved upon would with-hold a Reply to the Anti-Apol. and cleared in passage, how able work-men we have for the work, how easie the work is, and how quickly framed and raised upon the Ad­vantage ground of Truth: Whether these servants of the Lord will apply themselves, or their Answer to M. Ed. that I cannot tell, I think not. They cannot sure thinke him worthy of an Answer, who has done so unworthily. But the people and Church of God, they are wor­thy. And now, what will this man doe with his Rejoynder and Let­ters? Rejoyne [...] what will be Rejoyne to this, Thou shalt not raise a false report Exod. 23. 1? Or to this, Consider of it, take advice, and speake Judg 19. [...]? Doubtlesse the man will put his Rejoynder and Letters both to some private shame or open pennance.

Now, Sir, I have done with the Resolves, and will not question how I have resolved you; but resolved I am not to withdraw my hand here: Let it be my fault, hardly perswaded to put my pen to paper; as hardly drawne to take it off: But let it be my excuse to, That I am very desirous upon your intimation, to give Resolution to those that desire it, touching these grave Questions:

Q. 1. What a Church-way is? Or, What it is to walk in a Church-fellowship?

Q. 2. Who they are, that may, in the judgement of Charitie, be thought walkers in that way?

Q. 3. Who they are, whom we may judge, and without breach of Charitie, to be cleane out of the way?

Q. 4. Their Qualifications, what they must be, to whom the Lord will shew the beautie of His way? When this is done, I shall tell you a short Parable, make a short use of it, for the keeling of our spi­rits, and uniting of our hands in mutuall fellowship, and our hearts unto God, and then I have done indeed. To the first (for I hasten) What is a Church-way, or to walk in a Church-fellowship? that is the question to be resolved; and not whether Independency or Presby­terie be the way of Church-Government; nor what the Ministers must be, or how to be ordained. Ah Lord! I might run my self into a maze here quickly; nor what Elders, and Deacons; nor how they must be qualified. None of all this, this is the bare question, Q. 1. What is a Church way? or, what is it to walk in a Church-fellowship?

[Page 30] A. I humbly conceive it is this, ‘To stand charged to watch­over each other in their way; To give an account of their way; To beare each others burthen; To supply each others wants; To partake of each others graces; To doe all things as becommeth a Communion of Saints, alwayes doing or receiving good. This is the Resolution in short to the first Quaery.’ The

Q. 2. Whom, may we conceive to be walkers in this way?

A. I humbly conceive, Those, who have most diligently asked after this way, most frequently, and fervently prayed, Lead us, Lord, and hold us in this way; And, if Leaders (unto others) then they prayed in prayer for grace to lead unto Christ, and to command for Him, Who is given a Leader and Commander to His people; Grace to labour in his Word and Doctrine; accounting those spirits best [...]. [...]5. 4. spent, which are spent in that service; Wisdome to understand this soul-craft, how to win soules; and to lay out, and stake themselves, all they have and are to those inestimable commodities; They, who could never comply with crosse men, in as crosse a way, no never; ra­ther let Libertie go, sweet Countrey farewell, and friends adieu, now we must shake hands, for we cannot reach them forth in fellowship with abominable men, and to their services. They, who kept their garments, and their Lords Word even where Satan had his throne: These are walkers in the way: People also, who are not pretenders to it, but burning and shining lights in it, examples before others, so to win those, that are without, unto it. These are walkers in the way; whether Independents or Presbyterians, we doe not regard names, these are walkers, and with a right foot. And here I cannot exclude any by including these five, I might say fifteen, the more persecuted with the tongue the more precise walkers in the way: so I have re­solved the second Question. The

Q. 3. Who they are, whom we may judge, without breach of Cha­ritie, to be quite out of the way?

A. It is not my conceit, it is my knowledge: (1.) They are out of the way, who are not in it, within their owne house, I meane, quite out. They that cannot guide their owne house, cannot guide the Church [...] a Church way, that is a resolved Case 1 Tim. 3. 5.. (2.) And they, who are op­posites to this way; out of the way sure all these: for they are enemies to the way. (3.) And they, who complying with crosse-men to Gods way, did those services, served those idols, read those bookes, [Page 31] published those decrees, did this; though the greatest abomination; neglected that, though the great charge of soules; gave forth their hands to that, the establishing of evill: And to that, the throwing-out of good: All these things, one whereof, had been enough, but all toge­ther hath now kindled the fury and anger of the Lord in our Cities, Jer. and streets, and they are wasted and desolate as at this day. These mischiefes these have done to their Countrey, and land of habitati­on, by their compliance with abominable men, in all these or some of these things before mentioned. And have these men been hum­bled for all this? This must be more enquired into, what Ministers have done, who are Commanders and Leaders unto others; have they been humbled for all this? If they have not, not taken shame to themselves for all this, Then the word of the Lord speakes to them (cuttingly) sharply, That the Patterne of His House shall not be Tit. [...]. 13. [...]. shewne unto them, for so saith the Lord. Let the Wise, and the Disputers, and the Scribe hearken to the good Word of the Lord up­on the Resolution of the fourth question, which is,

Q. 4. What their Qualification; what manner of persons they must be, To whom the Lord will shew His way or Pattern of His House?

A. I humbly conceive, and that it is undeniable, That they must be men, that feare God above many. There are many secrets in this way of Church-Government, and some Mazes there; This for one, which we call Ordination: A man can never find his way out of it by the [...]lew of his own reason. Other Mazes there are, and secrets, Ae­nigma [...]s and hard Questions: Mysteries also, but this is the comfort: God will lead by the hand, open his secrets Psal. 25 [...] unto all them that feare Him, and from the heart obey [...], as before pointed at, for He gives His Spirit to all such. 2. They must be humble men, such as lye low, as the valleyes, men ashamed as Ezra and Nehemiah were, astonished when they confessed over their owne sinnes, and sinnes of their Fa­thers. To say all over againe, They must be ashamed of all that they have done; especially in Gods House, and about His service there. If they have gone beyond Melancthon his rule, bearing with those Ne deserat [...] Ecclesia propt [...] servitutem, qu [...] sine impietate sustineri possi. lib. 1. ep. 107. things, which could not be borne without impietie, they must be ashamed of all that; if they have complyed with the Bishops, and their servi­ces, first, and second, They must be ashamed of all that; if they have answered their unlawfull commands, for the establishing of evill, [Page 32] and throwing down of Good, for the strengthening the hand of the violent men, and weakning of the Godly, yea the murthering of a Righteous people; if so, they must be ashamed for all this; if they have ducked and cringed when time was, so serving the time, they must take shame for all this, and all that they have done against the Lawes, and Ordinances of the House of their God, before that the Lord will shew them the Pattern and Lawes of His House. Till this shame be taken by them, as publiquely in Gods House, as they were a shame unto the House, God will not be enquired of them concer­ning His way of worship there. Their disputing about a Church way shall not profit them that live not in an Holy way. They that do my will shall know my Doctrine Joh. 7. 17.: They may eagerly pursue that way and aske after it; they shall not find it, for they are not in a capa­city of finding. They may sit long, and doe little, They may aske, knock, seek, and find nothing, but their own findings, never find the Lord or his way, till they goe forth of their own way weeping and lamenting after the Lord, and over their sinnes, whereby they have gone astray from Him, when Israel went astray after their idols: Till Ezek. 44. this they doe, nothing they can doe for Gods House, in expectation of acceptance, so the Lord hath said, nothing shall be done, till this be done, till they have taken shame to themselves for all that they have done, or suffered to be done, when they might have hindred it: And then take shame for all this before Israel and before the Sun (for so open their revolt and going astray was.) I know they, who set their hearts to seek a Church-way, who desire with desire to have shewen unto them the whole house of GOD, the fashion thereof, and the goings-out thereof, and the commings-in thereof, and all the farmes, Ordinances and Lawes thereof; They that expect such a Revelation, set their hearts to what the Lord God hath said; He will never shew them the Pattern of His House, who have done against the Ordinances, Lawes and Statutes of His House; yet have not been ashamed. But are they ashamed for all the dis-services and dishonours they have done to Gods House? Then it followes, Son of man shew the House to the house of Israel. They have cast shame upon their own faces, for all their So they may find more fa­vour then did the Priests of old. abominations there; They shall see with open face the whole House of God open before them (i. e.) This is the Law of the House, these the goings-out, and commings-in, and these the Formes, Ordinances, and Lawes thereof; all shall be shewen to these humble people; they shall [Page 33] look upon all with open face, whereas before they had so done, hum­bling themselves and bearing their iniquity, they might sit as men hood winkt: The Scripture pressing upon them all this, is as cleare as any in the whole book of God. I leave it in their Ezek. 43. bosomes.

Now they have heard what God hath said to them; they may consider what they have said to us, That we must be humbled for the idolatries and bloudshed in our first Queen Maries dayes. And all the Reason in the sacred word for this, That we should be called forth to weeping and mourning now: for doubtlesse the Lord is visi­ting now the sinnes committed an hundred yeares agon; And yet we doe not answer their call; We doe not come-forth with our hands upon our loines: Why? Surely because we doe not see them (our Ministers some of them) laying one hand upon their mouthes, and the other upon their loynes, breaking their owne hearts before us, so testifying their exceeding sorrow for all that they have done in Gods House, To turne us away from the right-serving the Lord there. We professe in the eares of God, Angels and men, we never accounted a Table an Altar, nor did we bend there till we saw our Pastour (in name) bow and cringe there first. Nor did we idolize the sacred Name, till we saw him put off his cap. Nor could we thinke it so much as a civill or decent manner, To riot and dance upon the Lords day, till our Rev. Minister, (so he would be esteemed, though he did reverence neither God nor man in a true manner) told us, That it was the day, which the heathen, in honour to their god, dedicated to the Sun, and therefore we might, by the same reason, sanctifie the same day with a Taber, and a Pipe, or after a more heathenish manner: Ah Lord! surely we could not have beleeved this, had not our Minister preached even so unto us, and shewed us Statute-law for it: Ah Lord! should not they be ashamed for their Doings? so miserably seducing a poore darke people as we are? We humbly conceive, That, though we are in a great transgression, yet not the first or the chiefest there­in: Therefore we expect that our Ministers, who went away farre from God when Israel we [...]t astray, which went astray away from Him af­ter Ezek. 44. 10. their own gods, should beare their shame first, and their iniquity before all the people. And, oh that the Masters of our Assemblies, the chiefe there, would presse-on this great work of Humiliation, and be Examples unto others in this matter, as Ezra and Nehemiah are Ex­amples unto them; even these could spy-out that, whereof they were [Page 34] ashamed; and site [...]s [...]onied before their God. Surely they that in seeking seek after Gods-way of Government in His Church (for what hath the Church to doe with mans-way) these goe forth weeping over their own wayes. They that look to be a Crown of Glory in the hand of the Lord, and a royall Diadem in the hand of their God, these must be an humble people first; They must lye- [...] before their God, bearing their shame for all they have done against Him. The [...], They that are indeed lovers of the Truth, and seekers after Peace, do know assuredly, That they cannot have what they so dearly love; nor find what they so earnestly seeke, till there be a bitter lamentation taken up for all that hath been done, even by the Children of the Kingdome against Gods Kingdome, and Royalties thereof, His Truth and Peace. Surely this is the way; In the feare of God, so to doe, then mat­ters would slide on, The secret of GOD would be with you, Truth would be revea­led, Peace would be given, for it is the Churches portion. Their Lord Christ hath bequeathed it to His people.

But how doe His people thrust it from them? how do they divide themselves one from another; and set themselves one against another; and presse one upon another, as if they would devoure one another? so doing as much, and working more effectually their own ruine, then the Adversary does, or can doe? Surely we should be ashamed for all this; And for these divisions, strong prayers should bee put-up, That we may not throw down our selves with our own hands; Nor thrust that further off, which we seeme willing to put forward with all our hands.

O! if ever, now sure it is a pleasant thing for brethren to dwell together in uni­ty! Ecce quam se m [...] diligunt! never did you see a more pleasant prospect, then when you see Christians bearing-up themselves like vine branches which beare-up one another, all cleaving fast to that, which beareth-up them! Now that the ene­my rages, let not friends rage against themselves; The Adversaries are joynted, shall we be dis-joynted? platted together like thornes they, shall we touch one another like nettles? The enemy is resolved upon the question with one consent; Come let us put out the light of Israel. Be we resolved, that we will joyne heads, and hands, and hearts to magnifie God, and our office, so to exalt the light of Israel. The enemy sayes now a confederacy. We must not say a confederacy, as if we were confederate, to cast shame and reproach each upon other. The enemies are con­federate against us; It teacheth us how we should be close with our God, and with our selves, shut up together as with a close seale, That all may be said of us, as it Job 41. 15, 16, 17. followes in that place, and is spoken of the Leviathans seales.

To perswade to all this, I will tell the Parable where with Bessarius would perswade all Christian Princes, to hold together and joyne all their forces against their sworne enemie (who was single with him, plurall with us, The Turk and the Pope) The Parable is this, The Wolves and the dogs were marching on-ward one against the other, purposing to joyne forces next morning. ‘The wolves, that they might the better count their own cost, and know the strength of their Ad­versaries, send forth a Master-Wolfe as their Scout (by which name I will call him.) The Scout returnes, tels his Generall with his Captaine, and fellow souldiers, That indeed, the Dogs, their enemies, exceeded them in number, many more. But, sayes the Scout, no cause of discouragement at all, for an obser­vation I made touching our Adversaries, which is this; The Dogges are not [Page 35] one like another, a few Ma [...]ives there be, but the most are little Curies; which will make a noise, and barke at the Moon, and be [...] at their shadow. but that which comforted me most of all, and may put courage into you, was, I observed them matching along, as if they were more offended with themselves, than with us; not keeping their ranks neither, but grinning, and sharling, and biting, sometimes tearing each other, as if, they would save us a labour. Ma­sters, said the scout, march-on resolutely, confidently; our enemies are their own en [...]mies, enemies to themselves and their own peace; they bite and devoure each other, we shall devoure them sure; they shall be bread and meat for us.’ This is as soon understood as read, I need not expound the parable; nor doth Melan­cthon, from whom I took it: he gives a very short exhortation upon it, but of in­finite use, therefore I will enlarge it. Brethren, sayes he, I beseech you by the mercies of Christ, shew mercy one to another. By the kindnesse of Christ, be ye kind; by the bowels of Christ, shew that you have bowels; by all Scripture obli­gations, and bands of the brother-hood, live like brethren; be of one mind, and then ye shall know the mind of Christ. Be of one judgement in the things of God, and ye shall escape the judgement of the world. This is as possible sure, as it is Chri­stian-like. Two men, that had the Devill in them, lived in one place, and did a­gree, because they had the same spirit in them both. Cannot you do so that looke to live in one Heaven? and doe professe, that Christ lives in you, now you are upon the earth by His Spirit: Surely if you have the Spirit of Christ you can live together on the same earth, keeping the unity of the Spirit in the bond of peace, Amen. And yet I have not done; We will take the Apostles admonition too, If there be any consola­tion, Phil. 2. 8. &c. for we should proceed in the Chapter, where we shall find the strongest bonds to bind us to the peace, and good behaviour. But if we are such children of Belial, we will cast away such cords; yet they that l [...]ve Truth heartily, and seeke Peace earnestly, may be grieved (as Sir you are) and offended, but not discouraged it all that; for consider first; Truth is the strongest thing upon earth, we all say, and as its strength is, so it shall prevaile (we all know) and get the victory at the last, which shall be the more glorious, the more it is opposed. They that see their faces against their brethren like flint; and their words as hard as steele, shall strike forth some sparkes of Truth by this contention, whereby to give more lustre of cleare­nesse thereunto: Truth will be a gainer by all a [...] last.

I but, while Truth is pursued, [...]eace is lost.

Yes, and that may be by our own fault; and it is but the Peace of the world neither, and what wise man setteth his heart upon that. The Peace of God is perfected (that is the second consideration) by all this in the mouthes and hearts of His children. Let them looke to the keeping of Truth, it is not possible they should loose Peace or themselves: Because thou hast kept the word of My patience; Rev. 3. 10. (that is, the word of Truth, not kept but by those in whom patience hath a per­fect work,) I will also keep thee: See there! If we keep; God will keep; we His word, and He us from the houre of temptation, which is now come upon all the world to try the inhabitants there. A sweet promise! I will conclude with the words of Luther upon the like subject, perswading the people by setting up a faithfull Mi­nistery, to advance Truth ‘The Sea (of Rome) of our trouble riseth high saith he, The floods lift up their voice, (that is) our adversaties are mighty. What are [Page 36] their wills and endeavours now? They will take▪ Truth from the earth: [Eye [...] when you see such stirrs, and tumults, the cause of God is in hand, His Truth maintained, hence all our trouble; never any thing but Truth was so opposed.] But (saith Luther) beare-up against wind, and tide, stormes and tempests, and feare not your standing; we may be as fearelesse as our Rock is; and our Rock feares Pe [...]ra nostra non pallet ad tonitrua, & [...]ulgura non [...]etuit, &c. Caelum ruat fiat voluntas tua. Luth. 2. vol. p. [...]74. Nec [...] hoc, nec mirum, st Princeps m [...]n [...] d [...]viet. Quid aliud sa­ceret. Psal. 2. not the rage of men, nor roare of the Devils; they roare now, and their ser­vants are mad, upon their Idols, and with rage. It is neither strange nor wonderfull; the contrary had been so; If the Prince, and Princes of the world, did neither roare, nor rage, now, now that they see their Kingdome is in danger, that had been a wonder indeed, a marvaile in Heaven, What would you have them doe? What, but like themselves, roare and rage, and make tumults?’ But he not dismaied at all this, but encouraged rather. Reade Christians, (ye that are Christians indeed) reade and observe what ye reade, That God laughs now▪ and shall His servants cry now? No, God forbids it; they must be merry now, and being merry, they must sing high, the 46. Psalme, and at every full point, a Selah. God is our refuge and strength, Selah: A very present helpe in trouble. Selah. Therefore will not we feare, though the earth be removed: and though the mountaines be carried into the midst of the sea. Though the waters thereof roare, and be troubled, though the mountaines shake with the swelling thereof. Selah. There is a river, (whose floods are butter and honey, strong consolations) the streames whereof shall make glad the City of God▪ Selah. The floods are listed up, the floods have lifted up their voice (when ye have these repetitions, you have a great observation be­fore psal. 93. your eye) The floods lift-up their waves; Be not afraid (at all this) remember the LORD, Who is GREAT. The LORD on high is mightier then the noise of ma­ny waters: the mighty waves of the sea (that is) He is a Rock. This Rock answers Neh. 4. 16. all Objections; The Rock of Ages Isa. 26. 4. [...], in Him is everlasting strength: A ground sure and stable, whereon to build everlasting confidence. Let us doe our duty▪ fall close to our work, keepe close to our Rock, strong in Him, through the power of His might. Amen. [...]

Thus, Sir, I have given Answer to your Letter, with strong desire and endea­vour all along, to render it sutable to the good word of God; to the rule and me­thod of Charity there; to the example and practise of Gods best servants there and every where; and best agreeing with the sweetnesse of your spirit, wholy spent in the persuance of Truth and Peace: Now the God of Truth and Peace, leade us into all Truth; give us peace by all meanes.

Amen.